By J.G. Murphy
Jeffrie G. Murphy's 3rd choice of essays extra pursues the subjects of punishment and retribution that have been explored in his prior collections: Retribution, Justice and treatment and Retribution Reconsidered. Murphy now explores those themes within the gentle of reflections on concerns which are typically linked with faith: forgiveness, mercy, and repentance. He additionally explores the overall factor of concept and perform and discusses various issues in utilized ethics - e.g., freedom of inventive expression, the morality of playing, and the price of forgiveness in mental counseling. As constantly, his point of view will be defined as Kantian; and, certainly, this assortment includes the 1st prolonged piece of Kant scholarship that he has performed in years: an extended essay on Kant on concept and perform.
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Extra info for Character, Liberty and Law: Kantian Essays in Theory and Practice (Library of Ethics and Applied Philosophy)
By far the richest discussion o f such matters is to be found in the essays of Barbara Herman—who argues not merely that Kant can allow a place for such motivational considerations but that he must acknowledge them as"principlesof moral salience" in order to apply the categorical imperative. " Journal of Philosophy 82 ( 1 9 8 5 ) , 414-36, and "Agency, Attachment, and Difference," Ethics 101:4 l8 (1991), 7 7 5 — 9 7 . Some of Garve's other claims really arc just simple misunderstandings of Kant, and I will not bother to discuss them in detail.
Kant is responding to views expressed by Moses Mendelssohn in his 1783 Jerusalem, oder uber religiose Macht und Judentum (Jerusalem, or on Religious Power and Judaism). Kant's own views on radical evil in his Religion show that he was by no means blind to humanity's dark side. 33 34 Copyrighted material 30 Character, Liberty, and Law contra Mendelssohn. There is nothing more basic to Kant's moral and political outlook than his view o f human beings as sacred or precious—beings having the unique value o f dignity (Wiirde) that is the foundation o f their basic rights.
The difference in kind is marked, at least in part, in the special pride I feel—the special respect I feel for myself—when I choose duty over inclination. 23 ( 2 ) The pleasures of being moral. This last argument by Kant could simply be taken as evidence that the ultimate motivation for moral behavior is indeed selfish. It surely feels good to take pride in one's actions. Thus perhaps the real motive for moral behavior is the desire to get the feeling o f pride and sublimity that comes from doing one's duty.